Mishnah Niddah 10

¹If a young girl, whose age of menstruation has not arrived, married: Bet Shammai says: she is allowed four nights; And Bet Hillel says: until the wound is healed. If the age of her menstruation has arrived and she married: Bet Shammai says: she is allowed the first night; And Bet Hillel says: four nights, until after Shabbat. If she had observed blood while she was still in her father's house: Bet Shammai ruled: she is only allowed the obligatory marital intercourse, And Bet Hillel says: all that night. ²If a menstruant examined herself on the seventh day in the morning and found herself to be clean, and at twilight she did not ascertain her separation [from impurity], and after some days she examined herself and found that she was unclean, she is in a presumptive state of cleanness. If she examined herself on the seventh day in the morning and found that she was unclean, and at twilight she did not ascertain her separation [impurity], and after a time she examined herself and found that she was clean, she is in a presumptive state of uncleanness. [But] she conveys uncleanness for twenty-four hours retrospectively or during the time between the last and the previous examination. But if she had a regular period, it suffices [to reckon her period of uncleanness from] the time she discovers the flow. Rabbi Judah says: Any woman who did not ascertain her separation [from impurity] is regarded as being in a presumptive state of uncleanness. But the sages say: even if she examined herself on the second day of her menstruation and found that she was clean, and at twilight she did not ascertain her separation, and after a time she examined herself and found that she was unclean, she is regarded as being in a presumptive state of cleanness. ³If a zav or a zavah examined themselves on the first day and found themselves clean and on the seventh day and found themselves clean, but did not examine themselves during the other intervening, days: Rabbi Eliezer says: they are in a presumptive condition of cleanness. Rabbi Joshua says: they are entitled [to count as clean] only the first day and the seventh day. Rabbi Akiva says: they are entitled to reckon as clean the seventh day alone. ⁴If a zav, a zavah, a niddah, a woman after childbirth or a metzora have died [their corpses] they convey uncleanness by being carried until the flesh has decayed. If a non-Jew has died he does not convey uncleanness. Bet Shammai says: all women die as niddot. But Bet Hillel says: a woman is not regarded as a niddah unless she died while she was in menstruation. ⁵If a woman died and a quarter of a log of blood comes out of her, it conveys uncleanness as a bloodstain and it also conveys uncleanness in a tent. Rabbi Judah says: it does not convey uncleanness as a stain, since it was detached after she had died. Rabbi Judah agrees that when a woman was sitting on the birthing stool and died and a quarter of a log of blood issued from her, it conveys uncleanness as a bloodstain. Rabbi Yose says: therefore it does not convey uncleanness in a tent. ⁶In earlier times they used to say: a woman who is dwelling in clean blood may pour out water for [washing] the pesah sacrifice. They changed their minds and said: in respect of consecrated food she is like one who came in contact with a person that was subject to corpse uncleanness, this is according to the words of Bet Hillel. Bet Shammai says: even as one who is subject to corpse uncleanness. ⁷But they agree that she may eat second tithe. And she may set aside her hallah, bring it near to the dough and call it by its name. And if any of her spit or her pure blood fell on a loaf of terumah it remains clean. Bet Shammai says: she requires immersion at the end [of her days of purification], Bet Hillel says: she does not require immersion at the end. ⁸If a woman observed a discharge on the eleventh day and immersed in the evening and then had marital intercourse: Bet Shammai say: they defile a couch and a seat and they are liable to a sacrifice But Bet Hillel says: they are exempt from the sacrifice. If she immersed on the next day and then had marital intercourse and after that observed a discharge: Bet Shammai say: they convey uncleanness5 to couch and seat6 and are exempt from the sacrifice, But Bet Hillel says: such a person is a glutton. They agree that if a woman observed a discharge during the eleven days and immersed in the evening and then had intercourse that both (she and defile couch and seat and are liable to a sacrifice. If she immersed on the next day and then had intercourse, such an act is improper conduct, but the uncleanness of their contact and their liability to a sacrifice on account of their intercourse are in suspense.